In Reconstruction in the Cane Fields, John C. Rodrigue examines emancipation and the difficult transition from slavery to free labor in one enclave of the South -- the cane sugar region of southern Louisiana. In contrast to the various forms of sharecropping and tenancy that replaced slavery in the cotton South, wage labor dominated the sugar industry. Rodrigue demonstrates that the special geographical and environmental requirements of sugar production in Louisiana shaped the new labor arrangements. Ultimately, he argues, the particular demands of Louisiana sugar production accorded freedmen formidable bargaining power in the contest with planters over free labor. Rodrigue addresses many issues pivotal to all post-emancipation societies: How would labor be reorganized following slavery's demise? Who would wield decision-making power on the plantation? How were former slaves to secure the fruits of their own labor? He finds that while freedmen's working and living conditions in the postbellum sugar industry resembled the prewar status quo, they did not reflect a continuation of the powerlessness of slavery. Instead, freedmen converted their skills and knowledge of sugar production, their awareness of how easily they could disrupt the sugar plantation routine, and their political empowerment during Radical Reconstruction into leverage that they used in disputes with planters over wages, hours, and labor conditions. Thus, sugar planters, far from being omnipotent overlords who dictated terms to workers, were forced to adjust to an emerging labor market as well as to black political power. The labor arrangements particular to postbellum sugar plantations not only propelled the freedmen's political mobilization during Radical Reconstruction, Rodrigue shows, but also helped to sustain black political power -- at least for a few years -- beyond Reconstruction's demise in 1877. By showing that freedmen, under the proper circumstances, were willing to consent to wage labor and to work routines that strongly resembled those of slavery, Reconstruction in the Cane Fields offers a profound interpretation of how former slaves defined freedom in slavery's immediate aftermath. It will prove essential reading for all students of southern, African American, agricultural, and labor history.
Covering the same ground as the major motion picture The Free State of Jones, starring Matthew McConaughey, this is the extraordinary true story of the anti-slavery Southern farmer who brought together poor whites, army deserters and runaway slaves to fight the Confederacy in deepest Mississippi. "Moving and powerful." -- The Washington Post. In 1863, after surviving the devastating Battle of Corinth, Newton Knight, a poor farmer from Mississippi, deserted the Confederate Army and began a guerrilla battle against it. A pro-Union sympathizer in the deep South who refused to fight a rich man’s war for slavery and cotton, for two years he and other residents of Jones County engaged in an insurrection that would have repercussions far beyond the scope of the Civil War. In this dramatic account of an almost forgotten chapter of American history, Sally Jenkins and John Stauffer upend the traditional myth of the Confederacy as a heroic and unified Lost Cause, revealing the fractures within the South.
A Choice Outstanding Academic Title. “A compelling argument for a broader understanding of religion in relation to our cosmic story.”—Mary Evelyn Tucker, coauthor of Journey of the Universe Over the past two centuries scientific advances have made it clear that the universe is a story still unfolding. In this thought-provoking book, John F. Haught considers the deeper implications of this discovery. He contends that many others who have written books on life and the universe—including Stephen Hawking, Stephen Jay Gould, and Richard Dawkins—have overlooked a crucial aspect of cosmic history: the drama of life’s awakening to interiority and religious awareness. Science may illuminate the outside story of the universe, but a full telling of the cosmic story cannot ignore the inside development that interiority represents. Haught addresses two primary questions: what does the arrival of religion tell us about the universe, and what does our understanding of the cosmos as an unfinished drama tell us about religion? The history of religion may be ambiguous and sometimes even barbarous, he asserts, but its role in the story of cosmic emergence and awakening must be taken into account. “A well written book overall, and one that should prompt a more inspiring view of where we are in the Big Picture, The New Cosmic Story is highly recommended.”—Forbes.com “Haught delivers a singular contribution with his fresh, panoptic perspective on our cosmic story.”—Charles G. Conway, Reading Religion “This book, John F. Haught’s summa, will become a permanent contribution to the religion and science literature.”—Holmes Rolston, III, Templeton Prize winner
An Old Creed for the New South:Proslavery Ideology and Historiography, 1865–1918 details the slavery debate from the Civil War through World War I. Award-winning historian John David Smith argues that African American slavery remained a salient metaphor for how Americans interpreted contemporary race relations decades after the Civil War. Smith draws extensively on postwar articles, books, diaries, manuscripts, newspapers, and speeches to counter the belief that debates over slavery ended with emancipation. After the Civil War, Americans in both the North and the South continued to debate slavery’s merits as a labor, legal, and educational system and as a mode of racial control. The study details how white Southerners continued to tout slavery as beneficial for both races long after Confederate defeat. During Reconstruction and after Redemption, Southerners continued to refine proslavery ideas while subjecting blacks to new legal, extralegal, and social controls. An Old Creed for the New South links pre– and post–Civil War racial thought, showing historical continuity, and treats the Black Codes and the Jim Crow laws in new ways, connecting these important racial and legal themes to intellectual and social history. Although many blacks and some whites denounced slavery as the source of the contemporary “Negro problem,” most whites, including late nineteenth-century historians, championed a “new” proslavery argument. The study also traces how historian Ulrich B. Phillips and Progressive Era scholars looked at slavery as a golden age of American race relations and shows how a broad range of African Americans, including Booker T. Washington and W. E. B. Du Bois, responded to the proslavery argument. Such ideas, Smith posits, provided a powerful racial creed for the New South. This examination of black slavery in the American public mind—which includes the arguments of former slaves, slaveholders, Freedmen's Bureau agents, novelists, and essayists—demonstrates that proslavery ideology dominated racial thought among white southerners, and most white northerners, in the five decades following the Civil War.
This anthology of primary documents traces Reconstruction in the aftermath of the Civil War, chronicling the way Americans—Northern, Southern, black, and white—responded to the changes unleashed by the surrender at Appomattox and the end of slavery. Showcasing an impressive collection of original documents, including government publications, newspaper articles, speeches, pamphlets, and personal letters, this book captures the voices of a broad range of Americans, including Civil War veterans, former slaveholders, Northerners living in the South, and African-American men and women who lived through one of the most trying, complex, and misunderstood periods of American history.
On the morning of 26 April 1607, three small ships carrying 143 Englishmen arrived off the Virginia coast of North America, having spent four months at sea.... All hoped for financial success and perhaps a little adventure; as it turned out, their tiny settlement eventually would evolve from colony into a prominent state in an entirely new nation." So begins Old Dominion, New Commonwealth: A History of Virginia, 1607-2007 and the remarkable story behind the founding not only of the state of Virginia but of our nation. With this book, the historians Ronald L. Heinemann, John G. Kolp, Anthony S. Parent Jr., and William G. Shade collaborate to provide a comprehensive, accessible, one-volume history of Virginia, the first of its kind since the 1970s. In seventeen narrative chapters, the authors tackle the four centuries of Virginia’s history from Jamestown through the present, emphasizing the major themes that play throughout Virginia history—change and continuity, a conservative political order, race and slavery, economic development, and social divisions—and how they relate to national events. Including helpful bibliographical listings at the end of each chapter as well as a general listing of useful sources and Websites, the book is truly a treasure trove for any student, scholar, or general-interest reader looking to find out more about the history of Virginia and our nation. Timed to coincide with the 2007 quadricentennial, Old Dominion, New Commonwealth will stand as a classic for years to come.
Evolution makes good scientific sense. The question is whether it makes good theological sense as well. Christians who find evolution contrary to faith often do so because they focus solely on the issues of the world's design and the notion of the gradual descent of all life from a common ancestry. But that point of view overlooks the significance of the dramatic narrative going on beneath the surface. What evolution is has become more important than what it means. Haught suggests that, rather than necessarily contradicting one another, theologians and Darwinian scientists actually share an appreciation of the underlying meaning and awe-inspiring mystery of evolution. He argues for a focus on evolution as an ongoing drama and suggests that we simply cannot-indeed need not-make complete sense of it until it has fully played out. Ultimately, when situated carefully within a biblical vision of the world as open to a God who makes all things new, evolution makes sense scientifically and theologically.
The question for me is how can the human mind occur in the physical universe. We now know that the world is governed by physics. We now understand the way biology nestles comfortably within that. The issue is how will the mind do that as well."--Allen Newell, December 4, 1991, Carnegie Mellon University The argument John Anderson gives in this book was inspired by the passage above, from the last lecture by one of the pioneers of cognitive science. Newell describes what, for him, is the pivotal question of scientific inquiry, and Anderson gives an answer that is emerging from the study of brain and behavior. Humans share the same basic cognitive architecture with all primates, but they have evolved abilities to exercise abstract control over cognition and process more complex relational patterns. The human cognitive architecture consists of a set of largely independent modules associated with different brain regions. In this book, Anderson discusses in detail how these various modules can combine to produce behaviors as varied as driving a car and solving an algebraic equation, but focuses principally on two of the modules: the declarative and procedural. The declarative module involves a memory system that, moment by moment, attempts to give each person the most appropriate possible window into his or her past. The procedural module involves a central system that strives to develop a set of productions that will enable the most adaptive response from any state of the modules. Newell argued that the answer to his question must take the form of a cognitive architecture, and Anderson organizes his answer around the ACT-R architecture, but broadens it by bringing in research from all areas of cognitive science, including how recent work in brain imaging maps onto the cognitive architecture.
John D'Arcy May's achievements motivate these essays on ecumenics. Amid today's scepticism about the ecumenical movement's relevance, the authors demonstrate the necessity of working together for the betterment of all. This book deepens our understanding of how theology, peace and reconciliation studies and interfaith dialogue critically cooperate for the flourishing of earth's life. The perspective of church unity amid ecclesial division is broadened to embrace interfaith and intercultural issues: ecumenics becomes visible as the intellectual paradigm of our times.
When social scientists and social theorists turn to the work of philosophers for intellectual and practical authority, they typically assume that truth, reality, and meaning are to be found outside rather than within our conventional discursive practices. John G. Gunnell argues for conventional realism as a theory of social phenomena and an approach to the study of politics. Drawing on Wittgenstein’s critique of “mentalism” and traditional realism, Gunnell argues that everything we designate as “real” is rendered conventionally, which entails a rejection of the widely accepted distinction between what is natural and what is conventional. The terms “reality” and “world” have no meaning outside the contexts of specific claims and assumptions about what exists and how it behaves. And rather than a mysterious source and repository of prelinguistic meaning, the “mind” is simply our linguistic capacities. Taking readers through contemporary forms of mentalism and realism in both philosophy and American political science and theory, Gunnell also analyzes the philosophical challenges to these positions mounted by Wittgenstein and those who can be construed as his successors.
In God and the New Atheism, a world expert on science and theology gives clear, concise, and compelling answers to the charges against religion laid out in recent best-selling books by Richard Dawkins (The God Delusion), Sam Harris (The End of Faith), and Christopher Hitchens (God Is Not Great). For some, these "new atheists" appear to say extremely well what they believe to be wrong with religion. But, as John Haught shows, the treatment of religion in these books is riddled with logical inconsistencies, shallow misconceptions, and crude generalizations. Can God really be dismissed as a mere delusion? Is faith really the enemy of reason? And does religion really poison everything? God and the New Atheism offers a much-needed antidote to the extremist claims of scientific fundamentalism. This provocative and accessible little book will enable readers to see through the rhetorical fog of this recent phenomenon and come to a clearer understanding of the issues at stake in this crucial debate.
Euthanasia emerged as a talking point for progressives and secularists in the West in the 1960s. Given that they simply appropriated (without anyone’s permission) control of national and private broadcasters, newspapers and university faculties, it became, eo ipso, a matter of public controversy. Other modish enthusiasms of that period – sexual licentiousness and psychotropic drugs for example – have long been abandoned, but the quest for legislative sanctioning of the killing of the old and infirm and distressed never abated; not a parliamentary year passed in one of the Australian States, it seemed, or even at Commonwealth level, but another bill was placed on the notice paper. Well, in the states of Victoria and Western Australia, that bill is now an act as it is in Canada, various states in the USA, The Netherlands, Belgium and other nation states. It has remained an Article of Faith for the left throughout all of the decades of post-modernity – just like that other form of authorised killing: abortion. Why is this? What is it about these issues that evoke in the minds and imaginations of liberals and leftists an almost millenarian enthusiasm? It required a scholar of Father Fleming’s insight and experience to provide us with the explanation, in this, the latest and, in my view, most important of his publications. His answer takes us to a close examination of the real legacy of the enlightenment, and it is not the benign and rational one that generations of us have been taught to believe in our schools. His careful unravelling of the three centuries of the secular project from Rousseau to Safe-Schools can leave us in no doubt as to what comes next if we don’t stand up for the Christian inheritance of our institutes. It was always about power. And power always ends up being about persecution. Father Fleming has been a priest, a broadcaster, a controversialist and a scholar in his long and distinguished journey through public life. His book will be essential reading for the many Christian folk of all denominations who now understand that our age will be one that will call upon them to be soldiers as well as servants for the church. – Stuart H Lindsay, barrister and former federal circuit court judge
Most people think that we do not know much about the behavior of sasquatches; however, that simply is not the case. Through years of study and eye witness testimony, we have seen the same behavior patterns over and over, giving us a fairly good understanding of at least many aspects of their behavior and lifestyles, even if we do not usually know why they do what they do. This page contains a discussion on the various aspects of sasquatch behavior that we have seen and studied. Crepuscular (active both day and night); however, they do tend to be most active in the evening and early night and again in the early morning hours before dawn and into the morning. We really do not know their exact organization at this time, but based on field observations over many years, it appears that they live in family units composed of a mature male, one or more mature females, and whatever juveniles still remain with the family.
In this accessible and engaging introduction, [John Lennox] guides us through the great debates about science and faith, and offers incisive assessments of the issues." Alister McGrath, Professor of Science and Religion, University of Oxford Is the rigorous pursuit of scientific knowledge really compatible with a sincere faith in God? Building on the arguments put forward in God’s Undertaker: Has Science Buried God?, Prof John Lennox examines afresh the plausibility of a Christian theistic worldview in the light of some of the latest developments in scientific understanding. Prof Lennox focuses on the areas of evolutionary theory, the origins of life and the universe, and the concepts of mind and consciousness to provide a detailed and compelling introduction to the science and religion debate. He also offers his own reasoning as to why he continues to be convinced by a Christian approach to explaining these phenomena. Robust in its reasoning, but respectful in tone, this book is vital reading for anyone exploring the relationship between science and God.
Drawn from the cutting-edge frontiers of science, This Explains Everything will revolutionize your understanding of the world. What is your favorite deep, elegant, or beautiful explanation? This is the question John Brockman, publisher of Edge.org ("The world's smartest website"—The Guardian), posed to the world's most influential minds. Flowing from the horizons of physics, economics, psychology, neuroscience, and more, This Explains Everything presents 150 of the most surprising and brilliant theories of the way of our minds, societies, and universe work. Jared Diamond on biological electricity • Nassim Nicholas Taleb on positive stress • Steven Pinker on the deep genetic roots of human conflict • Richard Dawkins on pattern recognition • Nobel Prize-winning physicist Frank Wilczek on simplicity • Lisa Randall on the Higgs mechanism • BRIAN Eno on the limits of intuition • Richard Thaler on the power of commitment • V. S. Ramachandran on the "neural code" of consciousness • Nobel Prize winner ERIC KANDEL on the power of psychotherapy • Mihaly Csikszentmihalyi on "Lord Acton's Dictum" • Lawrence M. Krauss on the unification of electricity and magnetism • plus contributions by Martin J. Rees • Kevin Kelly • Clay Shirky • Daniel C. Dennett • Sherry Turkle • Philip Zimbardo • Lee Smolin • Rebecca Newberger Goldstein • Seth Lloyd • Stewart Brand • George Dyson • Matt Ridley
In Political Theology and International Law, John D. Haskell offers an account of the intellectual debates surrounding the term ‘political theology’ in academic literature concerning international law. Beneath these differences is a shared tradition, or genre, within the literature that reinforces particular styles of characterising and engaging predicaments in global politics. The text develops an argument toward another way of thinking about what political theology might offer international law scholarship—a politics of truth.
The explanation of brain functioning in terms of the association of ideas has been popular since the 17th century. Recently, however, the process of association has been dismissed as computationally inadequate by prominent cognitive scientists. In this book, a sharper definition of the term “association” is used to revive the process by showing that associative learning can indeed be computationally powerful. Within an appropriate organization, associative learning can be embodied in a robot to realize a human-like intelligence, which sets its own goals, exhibits unique unformalizable behaviour and has no hidden homunculi.Some believe that artificial intelligence is undergoing a paradigm shift. There are undoubtedly several competing ideas and ideals. Neural networks and dynamic systems are offered as alternatives to the information processing and digital computer models of the brain. One is asked to decide between symbolic and subsymbolic, between algorithmic and nonalgorithmic, and between information processing and interactive systems. Even in the short distance travelled in this book, associative learning is seen to embrace both sides of these dichotomies.
If human biological evolution is part of our worldview, then how do commonplace notions of ethics fit in? To ask the question, “what does evolution imply about ethics?” we must first be clear about what we mean by evolution. Evolution and the Foundations of Ethics discusses four models of evolution, represented by Darwin, Dawkins, Gould, and Haught. We must also be clear about what we mean by ethics. Do we mean metaethics? If so, which variety? With metaethical theories (such as Error Theory, Expressivism, Moral Relativism, and Moral Realism), theorists are attempting to explain the general nature, status, and origins of ethics. In the first four chapters of this book (Part I), John Mizzoni examines how metaethical theories fit with evolution. Next, in asking about the implications of evolution for ethics,do we mean normative ethics? Theorists who work with normative ethical theories—such as Virtue Ethics, Natural Law Ethics, Social Contract Ethics, Utilitarian Ethics, Deontological Ethics, and Ethics of Care)—articulate and defend a normative ethics that people can and do use in a practical way when deliberating about specific actions, rules, and policies. The next six chapters (Part II) look at how normative ethical theories fit with evolution. A full reckoning of ethics and evolution demands that we consider the range of ethical elements, both metaethical and normative. Thus, this book looks at what several different models of evolution imply about four metaethical theories and six normative ethical theories. This book will be of interest to scholars interested in the intersection of evolutionary theory and ethical theory.
An account of the creation of new forms of life and intelligence in cybernetics, artificial life, and artificial intelligence that analyzes both the similarities and the differences among these sciences in actualizing life.The Allure of Machinic Life
From a moral point of view we think of ourselves as capable of responsible actions. From a scientific point of view we think of ourselves as animals whose behavior, however highly evolved, conforms to natural scientific laws. Natural Agency argues that these different perspectives can be reconciled, despite the skepticism of many philosophers who have argued that "free will" is impossible under "scientific determinism." This skepticism is best overcome according to the author, by defending a causal theory of action, that is by establishing that actions are constituted by behavioral events with the appropriate kind of mental causal history. He sets out a rich and subtle argument for such a theory and defends it against its critics. Thus the book demonstrates the importance of philosophical work in action theory for the central metaphysical task of understanding our place in nature.
Theatre in Dublin,1745–1820: A Calendar of Performances is the first comprehensive, daily compendium of more than 18,000 performances that took place in Dublin’s many professional theatres, music halls, pleasure gardens, and circus amphitheatres between Thomas Sheridan’s becoming the manager at Smock Alley Theatre in 1745 and the dissolution of the Crow Street Theatre in 1820. The daily performance calendar for each of the seventy-five seasons recorded here records and organizes all surviving documentary evidence pertinent to each evening’s entertainments, derived from all known sources, but especially from playbills and newspaper advertisements. Each theatre’s daily entry includes all preludes, mainpieces, interludes, and afterpieces with casts and assigned roles, followed by singing and singers, dancing and dancers, and specialty entertainments. Financial data, program changes, rehearsal notices, authorship and premiere information are included in each component’s entry, as is the text of contemporary correspondence and editorial contextualization and commentary, followed by other additional commentary, such as the many hundreds of printed puffs, notices, and performance reviews. In the cases of the programs of music halls, pleasure gardens, and circuses, the playbills have generally been transcribed verbatim. The calendar for each season is preceded by an analytical headnote that presents several categories of information including, among other things, an alphabetical listing of all members of each company, whether actors, musicians, specialty artists, or house servants, who are known to have been employed at each venue. Limited biographical commentary is included, particularly about performers of Irish origin, who had significant stage careers but who did not perform in London. Each headnote presents the seasons’s offerings of entertainments of each theatrical type (prelude, mainpiece, interlude, afterpiece) analyzed according to genre, including a list of the number of plays in each genre and according to period in which they were first performed. The headnote also notes the number of different plays by Shakespeare staged during each season and gives particular attention to entertainments of “special Irish interest.” The various kinds of benefit performance and command performances are also noted. Finally, this Calendar of Performances contains an appendix that furnishes a season-by-season listing of the plays that were new to the London patent theatres, and, later, of the important “minors.” This information is provided in order for us to understand the interrelatedness of the London and Dublin repertories.
Register of the Certificates Issued by John Pierce, Esquire, Paymaster General and Commissioner of Army Accounts for the United States, to Officers and Soldiers of the Continental Army Under Act of July 4, 1783
Register of the Certificates Issued by John Pierce, Esquire, Paymaster General and Commissioner of Army Accounts for the United States, to Officers and Soldiers of the Continental Army Under Act of July 4, 1783
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